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In the Spirit of Hegel: Post-Kantian Subjectivity, the Phenomenology Of Spirit, and Absolute Idealism

In the Spirit of Hegel: Post-Kantian Subjectivity, the Phenomenology Of Spirit, and Absolute... Gary Dorrien / Union Theological Seminary and Columbia University he greatest philosopher of the modern experience, G. W. F. Hegel, was deeply rooted in Plato, Aristotle, and Spinoza, and he synthesized the riches of Kantian and post-Kantian idealism. He put dynamic panentheism into play in modern theology, and in some way he inspired nearly every great philosophical idea and movement of the past two centuries. Yet no thinker is as routinely misconstrued as Hegel, partly because his greatest work, the Phenomenology of Spirit, defies categorization and is notoriously hard to understand. In the mid-1790s, while Immanuel Kant was elderly and fading and J. G. Fichte was prominent for amplifying Kant's subjective ethical idealism, a group of youthful post-Kantian idealists in Berlin, Jena, and Frankfurt began to talk about the absolute. F. W. J. Schelling, Friedrich Schlegel, Friedrich von Hardenberg (Novalis), Friedrich Schleiermacher, Friedrich Hölderlin, and August Ludwig Hülsen were promising figures in this group, all smacking of genius. Hegel, showing no sign of genius, was an insider to this discussion by virtue of his friendships with Schelling and Hölderlin.1 The absolute was a variation on Spinoza's doctrine of substance. For Spinoza, the key to substance was its independent http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png American Journal of Theology & Philosophy University of Illinois Press

In the Spirit of Hegel: Post-Kantian Subjectivity, the Phenomenology Of Spirit, and Absolute Idealism

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University of Illinois Press
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Copyright © University of Illinois Press
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2156-4795
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Abstract

Gary Dorrien / Union Theological Seminary and Columbia University he greatest philosopher of the modern experience, G. W. F. Hegel, was deeply rooted in Plato, Aristotle, and Spinoza, and he synthesized the riches of Kantian and post-Kantian idealism. He put dynamic panentheism into play in modern theology, and in some way he inspired nearly every great philosophical idea and movement of the past two centuries. Yet no thinker is as routinely misconstrued as Hegel, partly because his greatest work, the Phenomenology of Spirit, defies categorization and is notoriously hard to understand. In the mid-1790s, while Immanuel Kant was elderly and fading and J. G. Fichte was prominent for amplifying Kant's subjective ethical idealism, a group of youthful post-Kantian idealists in Berlin, Jena, and Frankfurt began to talk about the absolute. F. W. J. Schelling, Friedrich Schlegel, Friedrich von Hardenberg (Novalis), Friedrich Schleiermacher, Friedrich Hölderlin, and August Ludwig Hülsen were promising figures in this group, all smacking of genius. Hegel, showing no sign of genius, was an insider to this discussion by virtue of his friendships with Schelling and Hölderlin.1 The absolute was a variation on Spinoza's doctrine of substance. For Spinoza, the key to substance was its independent

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American Journal of Theology & Philosophy – University of Illinois Press

Published: Oct 14, 2012

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